Bhagwad Gita - Post 64

Verse 8 

Naiva kinchit karomeeti

Yukto manyeta tattwavit;

Pashyan shrunvan sprishan jighran

Nashnan gacchan swapan shwasan.

“I do nothing at all”—thus will the harmonized  knower of Truth think—seeing, hearing, touching, smelling, eating, going, sleeping, breathing.

One engaged in this process of yoga or the science of the individual consciousness attaining communion with the absolute  consciousness perceives himself  as separate from the activities of the body and that the senses reside in the very sense objects desired. Seeing, hearing, touching, smelling and tasting are the functions of the organs of knowledge - the eyes, ears, hands, nose and tongue. 

The knowers of the Brahman or the spiritual substratum pervading all existence being free from all conceptions of doer-ship are not subject to reactions from their actions although performing so many activities. 

The Vedanta Sutra VI.I.XVI states that when knowledge of the Brahman is realized, the result is the permanent eradication of all previous reactions and the inability to receive reactions for any subsequent actions. 

How does the Sankhya Yogi react when he sees someone acting?

He simply says, “That person is not acting, because he is “ATMAN”. What is perceived as action is executed by his body, and this action is colored by his intrinsic nature of three gunas.”

A normal jiva, on the other hand, thinks that it is he or the lower self which acts, but as far as the yogi himself is concerned, it is always the body which acts, irrespective of whose body it is. He is totally above the “body consciousness”.

In Yoga Vasishta, Sage Vasishta  advised Lord Rama:

Karta bahirkartāntarloke vihara rāghava

“O Rama, externally engage in actions diligently, but internally practice to see yourself as the non-doer and God as the prime mover of all your activities.”

In this divine consciousness, the karma yogis  see themselves as mere instruments in the hands of God.  

In one of the talks, the author  went on to teach few sadhakas that neither Sai nor any incarnation, nor a jivanmukhta, actually do anything like normal human beings do.

In both cases, in case of an avatar or a Jivanmukhta, from time to time, on a moment to moment basis, whatever is required to be performed by them, such actions just happen, and they do not plan or deliberate such actions.

And once such actions manifest from / through them, even while acting and after the action is over, they attach least importance to  such actions. 

Living, speaking, eating, acting apparently like any other human being, they are eternally in the realization of the truth that while their body / mind acts as per the requirement of the hour, the pure atman that they really are, is unmoved!

While the whole world may not be aware of the above truth about them, they have no urge / reason to even think as to why or whether the world is aware about such secret about their action less actions or the world is not aware at all.

Love.

Bhagwad Gita - Post 63

Verse 5 

        

Yatsaankhyaih praapyate sthaanam

Tad yogair api gamyate;

Ekam saankhyam cha yogam

Cha yah pashyati sa pashyati.

That place which is reached by the Sankhyas or the Jnanis is reached by the (Karma) Yogis. He sees who sees knowledge and the performance of action (Karma Yoga) as one.

Lord Krishna now clarifies specifically that atma tattva or realization of the soul is the result and that persons who practice renunciation of actions attains this same result as those that practice prescribed Vedic activities without desire for reward and thus for one who sees this similarity of result sees that both paths are actually one. 

The word yoga meaning the science if the individual consciousness attaining communion with the ultimate consciousness denotes by the suffix api meaning also of one who is a practitioner of yoga

Without spiritual intelligence one's actions can never be properly established. Whereas performance of activities in spiritual intelligence without desire of rewards automatically leads one to renunciation. The person who performs actions with renunciation offering the results to the Supreme Lord attains the eternal Brahman or the spiritual substratum pervading all existence. 

The detachment of the Sankhya yogi is quite unusual and not easy to cultivate. If the Sankhya yogi has such a withdrawn outlook, then how come the Karma yogi who is not only involved in action but does not claim that he has a withdrawn outlook, is able to attain the same goal as the Sankhya Yogi? 

Perhaps, Sri Krishna has the answer!!

True, the karma yogi does not, like the Sankhya Yogi, say that it is merely his body that acts, nor does he say “I am the Atman” .

But an important thing is that, he dedicates everything to God. For him, God may seem to be external but that does not matter. Since all actions are offered to God, nothing ever touches him. Arjuna, note carefully that because the Karma yogi is all the time thinking of God, for him also, God eventually becomes internal!!!

The Sankhya yogi, by fully identifying himself with “Atman” or the inner SELF, totally disassociates himself actions and therefore also from the consequences – in other words, actions do not bind him.

For a karma yogi also, actions do not bind him as he has offered all actions and results of actions to God. (Pujari and Prasad talk / post covers this aspect). 

The unbinding is achieved by two different techniques- in one case, total focus inside and in the other, total absorption in God who might be perceived as external, but has actually become internal. For reaching the ultimate Supreme state or Brahman, it does not matter which of the two strategies is adopted. The important thing is to ensure that actions do not bind.

Sri Ramana was totally absorbed in Inner Self whereas Sri Ramakrishna was totally absorbed in worship of Ma Kaali and did everything for the divine mother. 

Yet, if one carefully looks at their lives, one can know that both of them reached the ultimate goal of Realization.  Thus, when it comes to the attainment of Goal and after attainment of goal, typecasting a yogi as either a Sankhya yogi or a Karma yogi is a meaningless exercise. 

Love.

Bhagwad Gita - Post 62

Dear All,

Let us see the question put up by Arjuna .

Verse 1

Arjuna Uvaacha:

Sannyaasam karmanaam Krishna

Punar yogam cha shamsasi;

Yacchreya etayorekam

Tanme broohi sunishchitam.

Arjuna said:

Renunciation of actions, O Krishna, Thou praisest, and again Yoga! Tell me conclusively which is the better of the two.

The Lord answers:

Verse 2

Sri Bhagavaan Uvaacha:

Sannyaasah karmayogashcha

Nihshreyasakaraa vubhau;

Tayostu karmasannyaasaat

Karmayogo vishishyate.

The Blessed Lord said:

Renunciation and the Yoga of action both lead to the highest bliss; but of the two, the Yoga of action is superior to the renunciation of action.

Verse 3

Jneyah sa nityasannyaasi

Yo na dweshti na kaangkshati;

Nirdwandwo hi mahaabaaho

Sukham bandhaat pramuchyate.

He should be known as a perpetual Sannyasin who neither hates nor desires; for, free from the pairs of opposites, O mighty-armed Arjuna, he is easily set free from bondage!

According to the Lord, he is a sanyasi who "neither likes nor dislikes." Likes and dislikes, success and failure, joy and  sorrow and such other pairs-of-opposites are the wheels on which the mind rolls forward earning the experiences of life. 

Arjuna has asked which path is better - Path of renunciation or path of action.

How does one reconcile action and renunciation or inaction, which seem to be opposite to each other? 

Krishna gives a simple answer. “Change the definition of renunciation”.

It is impossible to give up action as long as one is in a society, whether as a house holder or even as  a Swami running ashram for imparting knowledge to the world.

Krishna asserts that it is not action that should be given up but  what is to be given up is DESIRE for action and for the fruits of such action.

Swami says,

“Let us consider how to deal with desire. To conquer desire, you have to have a sacrificing nature. You must be steeped in renunciation. Renunciation does not mean that you give up your family and go to the forest. Nor does it require to give up all property and take up Sanyasa. Once you realize the defects in any object, you recognize the transitory ness and worthlessness as far as   helping you to reach the ultimate Goal (God realization), you will automatically stop desiring it”.

Such a being who neither hates pain and the objects which give him pain, nor desires pleasure and the objects that give him pleasure, who had neither attachment nor aversion to any sense object should be known as a perpetual sanyasi though he may ever be engaged in action.

One may not even take to Sanyasa formally but if he has the above mental attitude, he is a sanyasi.  What is wanted is pure heart with true renunciation of ego.

So, for the question put up by Arjuna, Krishna is clarifying that out of Karma Yoga (Performing actions not with desires but as a Yoga)  and Karma Sanyasa (renunciation of action), Yoga is better.

Love.

Bhagwad Gita - Post 61

Chapter 5 (contd…)

Verse 16      

       

Jnaanena tu tad ajnaanam

Yeshaam naashitam aatmanah;

Teshaam aadityavaj jnaanam

Prakaashayati tatparam.

       

But, to those whose ignorance is destroyed by knowledge of the Self, like the sun, knowledge reveals the Supreme (Brahman).           

               

Verse 17      

       

Tadbuddhayas tadaatmaanas

Tannishthaas tatparaayanaah;

Gacchantyapunaraavrittim

Jnaana nirdhoota kalmashaah.

       

Their intellect absorbed in That, their self being That; established in That, with That as their supreme goal, they go whence there is no return, their sins dispelled by knowledge.              

               

Verse 18      

       

Vidyaavinaya sampanne

Braahmane gavi hastini;

Shuni chaiva shvapaake

Cha panditaah samadarshinah.

               

Sages look with an equal eye on a Brahmin endowed with learning and humility, on a        cow, on an elephant, and even on a dog and an outcaste.          

               

Verse 19

               

Ihaiva tairjitah sargo yeshaam

Saamye sthitam manah;

Nirdosham hi samam brahma

Tasmaad brahmani te sthitaah.

Even here (in this world) birth (everything) is overcome by those whose minds rest in equality; Brahman is spotless indeed and equal; therefore, they are established in Brahman.               

               

Verse 20     

       

Na prahrishyet priyam praapya

Nodwijet praapya chaapriyam;

Sthirabuddhir asammoodho

Brahmavid brahmani sthitah.

       

Resting in Brahman, with steady intellect, undeluded, the knower of Brahman neither rejoiceth on obtaining what is pleasant nor grieveth on obtaining what is unpleasant.              

               

Verse 21

               

Baahyasparsheshwasaktaatmaa

Vindatyaatmani yat sukham;

Sa brahma yoga yuktaatmaa

Sukham akshayam ashnute.

               

With the self-unattached to the external contacts he discovers happiness in the Self; with the self-engaged in the meditation of Brahman he attains to the endless happiness.       

               

Verse 22     

       

Ye hi samsparshajaa bhogaa

Duhkhayonaya eva te;

Aadyantavantah kaunteya

Na teshu ramate budhah.

               

The enjoyments that are born of contacts are generators of pain only, for they have a beginning and an end, O Arjuna! The wise do not rejoice in them.             

               

Verse 23     

       

Shaknoteehaiva yah sodhum

Praak shareera vimokshanaat;

Kaamakrodhodbhavam vegam

Sa yuktah sa sukhee narah.

       

He who is able, while still here in this world to withstand, before the liberation from the body, the impulse born of desire and anger—he is a Yogi, he is a happy man.             

               

Verse 24

               

Yo’ntah sukho’ntaraaraamas

Tathaantarjyotir eva yah;

Sa yogee brahma nirvaanam Brahmabhooto’dhigacchati.

       

He who is ever happy within, who rejoices within, who is illumined within, such a Yogi attains absolute freedom or Moksha, himself becoming Brahman.           

               

Verse 25

               

Labhante brahma nirvaanam

Rishayah ksheenakalmashaah;

Cchinnadwaidhaa yataatmaanah

Sarvabhootahite rataah.

The sages obtain absolute freedom or Moksha—they whose sins have been destroyed, whose dualities (perception of dualities or experience of the pairs of opposites) are torn asunder, who are self-controlled, and intent on the welfare of all beings.        

               

Verse 26

               

Kaamakrodhaviyuktaanaam

Yateenaam yatachetasaam;

Abhito brahma nirvaanam

Vartate viditaatmanaam.

       

Absolute freedom (or Brahmic bliss) exists on all sides for those self-controlled ascetics who are free from desire and anger, who have controlled their thoughts and who have realised the Self.          

               

Verse 27

               

Sparsaan kritwaa bahir

Baahyaamschakshus chaivaantare bhruvoh;

Praanaapaanau samau kritwaa

Naasaabhyantara chaarinau.

Shutting out (all) external contacts and fixing the gaze between the eyebrows, equalizing the outgoing and incoming breaths moving within the nostrils,              

               

Verse 28

               

Yatendriya manobuddhir

Munir mokshaparaayanah;

Vigatecchaabhaya krodho

Yah sadaa mukta eva sah.

               

With the senses, the mind and the intellect always controlled, having liberation as his supreme goal, free from desire, fear and anger—the sage is verily liberated forever.             

               

Verse 29

               

Bhoktaaram yajnatapasaam

Sarvaloka maheshwaram;

Suhridam sarvabhootaanaam

Jnaatwaa maam shaantim ricchati.

       

He who knows Me as the enjoyer of sacrifices and austerities, the great Lord of all the worlds and the friend of all beings, attains to peace.            

               

Hari Om Tat Sat          

               

Iti Srimad Bhagavadgeetaasoopanishatsu Brahmavidyaayaam Yogashaastre

Sri Krishnaarjunasamvaade

Karmasanyaasayogo Naama Panchamo’dhyaayah

Thus in the Upanishads of the glorious Bhagavad Gita, the science of the Eternal, the scripture of Yoga, the dialogue between Sri Krishna and Arjuna ends the fifth discourse.

Love.             

Bhagwad Gita - Post 60

Chapter 5

Verse 1        

Arjuna Uvaacha:

Sannyaasam karmanaam krishna

Punar yogam cha shamsasi;

Yacchreya etayorekam tanme

Broohi sunishchitam.

Arjuna said:         

Renunciation of actions, O Krishna, Thou praisest, and again Yoga! Tell me conclusively which is the better of the two.              

               

Verse 2        

Sri Bhagavaan Uvaacha:

Sannyaasah karmayogashcha

Nihshreyasakaraa vubhau;

Tayostu karmasannyaasaat

Karmayogo vishishyate.

The Blessed Lord said:               

Renunciation and the Yoga of action both lead to the highest bliss; but of the two, the Yoga of action is superior to the renunciation of action.           

Verse 3        

Jneyah sa nityasannyaasi

Yo na dweshti na kaangkshati;

Nirdwandwo hi mahaabaaho

Sukham bandhaat pramuchyate.

He should be known as a perpetual Sannyasin who neither hates nor desires; for, free from the pairs of opposites, O mighty-armed Arjuna, he is easily set free from bondage!             

               

Verse 4        

Saankhyayogau prithagbaalaah

Pravadanti na panditaah;

Ekam apyaasthitah samyag

Ubhayor vindate phalam.

       

Children, not the wise, speak of knowledge and the Yoga of action or the performance of action as though they are distinct and different; he who is truly established in one obtains the fruits of both.              

               

Verse 5

       

Yatsaankhyaih praapyate sthaanam

Tad yogair api gamyate;

Ekam saankhyam cha yogam

Cha yah pashyati sa pashyati.

That place which is reached by the Sankhyas or the Jnanis is reached by the (Karma) Yogis. He sees who sees knowledge and the performance of action (Karma Yoga) as one.         

               

Verse 6

       

Sannyaasastu mahaabaaho

Duhkham aaptuma yogatah;

Yogayukto munir brahma

Na chirenaadhigacchati.

But renunciation, O mighty-armed Arjuna, is hard to attain without Yoga; the Yoga-harmonized sage proceeds quickly to Brahman!        

               

Verse 7

       

Yogayukto vishuddhaatmaa

Vijitaatmaa jitendriyah;

Sarvabhootaatmabhootaatmaa

Kurvannapi na lipyate.

He who is devoted to the path of action, whose mind is quite pure, who has conquered the self, who has subdued his senses and who has realised his Self as the Self in all beings, though acting, he is not tainted.         

               

Verse 8

Naiva kinchit karomeeti

Yukto manyeta tattwavit;

Pashyan shrunvan sprishan jighran

Nashnan gacchan swapan shwasan.

“I do nothing at all”—thus will the harmonised knower of Truth think—seeing, hearing, touching, smelling, eating, going, sleeping, breathing,             

               

Verse 9

       

Pralapan visrijan grihnan

Nunmishan nimishannapi;

Indriyaaneendriyaartheshu

Vartanta iti dhaarayan.

       

Speaking, letting go, seizing, opening and closing the eyes—convinced that the senses   move among the sense-objects.       

               

Verse 10

               

Brahmanyaadhaaya karmaani

Sangam tyaktwaa karoti yah;

Lipyate na sa paapena

Padmapatram ivaambhasaa.

       

He who performs actions, offering them to Brahman and abandoning attachment, is not tainted by sin as a lotus leaf by water.               

               

Verse 11              

Kaayena manasaa buddhyaa

Kevalair indriyair api;

Yoginah karma kurvanti

Sangam tyaktwaatmashuddhaye.

Yogis, having abandoned attachment, perform actions only by the body, mind, intellect and also by the senses, for the purification of the self.         

               

Verse 12

               

Yuktah karmaphalam tyaktwaa

Shaantim aapnoti naishthikeem;

Ayuktah kaamakaarena

Phale sakto nibadhyate.

       

The united one (the well poised or the harmonised), having abandoned the fruit of action, attains to the eternal peace; the non-united only (the unsteady or the unbalanced), impelled       by desire and attached to the fruit, is bound.              

               

Verse 13              

Navadwaare pure dehee

Naiva kurvan na kaarayan.

       

Mentally renouncing all actions and self-controlled, the embodied one rests happily in the nine-gated city, neither acting nor causing others (body and senses) to act.       

               

Verse 14

               

Na kartritwam na karmaani

Lokasya srijati prabhuh;

Na karmaphala samyogam

Swabhaavas tu pravartate.

       

Neither agency nor actions does the Lord create for the world, nor union with the fruits of actions; it is Nature that acts.          

               

Verse 15

               

Naadatte kasyachit paapam

Na chaiva sukritam vibhuh;

Ajnaanenaavritam jnaanam

Tena muhyanti jantavah.

               

The Lord accepts neither the demerit nor even the merit of any; knowledge is enveloped by ignorance, thereby beings are deluded.   

Continued...